56 READE STREET, N. Y.
PRESIDENT.
CORRESPONDING SECRETARY.
DISTRICT SECRETARIES.
EXECUTIVE COMMITTEE.
relating to the business of the Association may be addressed to
either of the Secretaries as above; letters for the Editor of the
“American Missionary” to Rev. Geo. M. Boynton, at the New York
Office.
should be sent to H. W. Hubbard, Ass’t Treasurer, No. 56 Reade
Street, New York, or, when more convenient, to either of the Branch
Offices, 21 Congregational House, Boston, Mass., or 112 West
Washington Street, Chicago, Ill.
A payment of thirty dollars at one time constitutes a Life Member.
Correspondents are specially requested to place at the head of each
letter the name of their Post Office, and the County and State in
which it is located.
THE
AMERICAN MISSIONARY.
Vol. XXXIII.
JUNE, 1879.
No. 6.
American Missionary Association.
We are in receipt of several communications suggesting that we, as
an Association, should do something for the relief of the negro
emigrants to Kansas. We are compelled to say to this, however, that
1. We cannot divert funds from our overdrawn treasury from the work
to which we are pledged and the responsibilities we have definitely
assumed. 2. Our legitimate work is with the Freedmen in the South,
where our schools and churches are, and where the mass of the
people will be for a very long time yet. 3. That assistance to
reach their destination has been given to them from many sources,
and that their greatest need of help for a time will be after
reaching Kansas, in securing and settling upon lands. 4. That we
cherish the deepest interest in the suffering multitudes who have
already left their homes, and will cheerfully transmit, for friends
who may prefer to send through us, such moneys as may be designed
for this specific object, and will use our utmost diligence to see
that they accomplish the end for which they are set apart.
It is unfortunate, perhaps, that the agents of the beneficence
of the churches and Christian people of the land should be
compelled so often to “rise and explain,” but the necessity will
in all probability continue so long as there is a possibility
of misunderstanding facts and figures. We are all creatures of
association, and things which are coupled together are apt to make
unwarranted impressions on our minds.
For instance, the name of the American Missionary Association has
been of late passing the rounds of the public press in connection
with large sums of money. $150,000 to four of its institutions
from the Stone estate; $20,000 for Fisk University from the
Graves legacy; $20,000 from the estate of Deacon James Smith, of
Philadelphia; $12,000 announced last month from the Avery estate,
and which is to be increased to about $18,000; $15,000 from Mr.
Arthington, of Leeds. All this sounds very rich and prosperous, and
our contributors say: “They are rich and increased in goods. For
a time, at least, they will do well. Let us thank God for their
prosperity, and turn to those whose wants are more pressing than
theirs can be.”
Just here is where the explanation must be made. First, then,
almost none of[162] these bequests are in our hands as yet. The largest
of all is coupled with conditions which we hope to be able to meet,
but of which, until we shall have met them, we have no right to be
sure.
But secondly, and what is of more consequence, with one possible
exception, the way in which all this money is to be expended
is determined before it reaches our treasury. The donors have
examined the field, or parts of it, for themselves, and have given
their gifts, not to us, but only through us, to certain definite
fields and uses. Most of this, which is for home use, is to build
buildings, and must go for that purpose. But it will cost us money
to see these buildings built; the oversight, the correspondence,
and the co-operation of all sorts will be a drain upon our time
and treasury; and when the much needed buildings shall have been
erected, the enlarged work to which they lead will increase very
considerably the annual expense for which we must provide. Other
of these funds are for a new mission field, of which the founding
is only an item, but the carrying on from year to year will demand
larger resources than the past has ever furnished.
Dear friends, we recognize the call of God in these large gifts to
go forward, trusting in Him and in His people to supply our needs.
We do not wait until our work shall be fully provided for before we
enter on it; we do not shrink from the advance which may be needed;
but we do want you all to know that while, on the one hand, the
equipment and the opportunity for larger work are thrust upon us,
the outfit for the journey is insufficient, and the officers are
embarrassed already to carry on the work in hand.
Even with special gifts to help the current work, our receipts are
$10,595.85 less than last year at this time (May 12th), through the
falling off in legacies. Enlarging work and a shrinking purse—this
is our quandary.
Is our explanation clear? We want money day by day—more money day
by day. Not millions, though we could use millions so that they
would help on the cause of our Divine Redeemer in the world; but
moderate gifts—yes, mites even, as they come with prayer and love
for Christ; but more in number and with greater frequency; above
all, the steady supply of constantly recurring and increasing
needs, to carry on the work in hand. It costs money to spend money;
that is our most pressing need to-day, and our new gifts will need
more money. Will you plan to supply it? Or must we say to those who
would entrust us with the administration of their beneficence, “We
cannot afford to administer the trust”?
There are railroads and there are rivers. The first are laid out
after careful survey of the country, and follow the most direct
lines of communication possible or politic between two given
points. They tunnel mountains and bridge gorges; they cut through
hills and level up valleys. They are made. But the rivers—we, at
least, do not make them; we only find them, follow them, and use
them. They do not run exactly in parallels of longitude, nor flow
exactly south or west. They do not take the shortest courses to the
sea; they yield to circumstances, and gracefully circle round the
obstacles which they cannot surmount. Somehow, they always reach
their destination, and leave a path of life and beauty as they go.
You may divert them for a little to serve other than their main
uses, but still they flow on unwasted to the larger waters, into
which they pour their steady streams.
There are two theories of missionary work, and especially of the
work of missionary[163] societies. One, which sets out to do one
definite thing, and to reach it by the shortest surveyed and
graded road; another which seeks an end with no less purpose and
persistency, but seeks it with more pliability—does not make the
country over to fit its needs. Now, our Association is not a
railroad, but a river. It was not made by man to serve one fixed
and changeless end. It was born of an emergency, and it has been
adapting itself to the changing needs of successive years for the
third of a century of its existence. We need not recapitulate
its history. Its early work was peculiar, and in part transient.
Enough that since the war the claims of millions of Freedmen,
enfranchised but in ignorance, has seemed its greatest work. It
has stretched out a hand more warm than full to the Chinamen on
the Western coast. It has not forgotten the wrongs or the needs of
the poor Indian. Intrusted with a fund for African evangelization,
it has sought to exercise that trust with all fidelity. Of late
the foreign work, by new offers, has claimed new attention, and
the possibility of opening a new mission in that field has been
considered. A little help was sent through it to the poorest class
of sufferers by the scourge of pestilence; a little aid seeks by it
to reach the needy thousands who have just sought asylum in Kansas;
and some of our old friends, perhaps, have come to fear lest we
were in peril of being diverted from what they and we consider to
be still our great and most important work.
We write this to assure such friends that they need not be anxious
on this score. There are no such anchors as institutions whose
foundations are laid deep in the soil. Many men talk with less
swelling pride than a few years ago of owning real estate, when
the plain truth is that real estate owns them. So we are held, if
by no other bond, to the educational and church work among the
colored people of the South. But far more we are, and shall be,
kept true to this as our main work by our ever-growing sense of its
importance to the race so long oppressed, and to the interests of
Christian civilization in our land.
The river will flow on southward still. It may bend a little to
the east or to the west, as Providence may determine; there may be
eddies along its banks, and now and then a dam along the stream to
concentrate its power; it may open, as does our own Mississippi,
through more mouths than one into the Gulf; but its course for a
generation to come is fixed, not by human resolution, but by the
Providence which makes the water-sheds and water-courses both.
To educate the colored people of the South and lift them to the
elevation of a worthy Christian citizenship is our great work.
So let the springs among the hills of New England, and the streams
which water the prairies of the West, not fear to flow in as
aforetime, only with a larger flowing, and we will pledge them
that the work to which they are devoted shall go on till the end
be reached. Meanwhile, let us not try to be a railroad, but a
river—one of the rivers of God’s earth which flow into the sea of
His great universal love and peace.
We call special attention to the account in Mr. Alexander’s letter
of the work of grace which accompanied and followed the recent
meeting of the South-western Conference, at New Iberia, La. Such
records are rarer than they ought to be, and ecclesiastical bodies
are often more careful to be “not slothful in business” than
“fervent in spirit.” Pastor Butler, of the church in that place,
writes that already fifty-seven persons have offered themselves for
reception to its membership, and still more are coming.
[164]
DIST. SEC. C. L. WOODWORTH, BOSTON.
It ought to be clear by this time that Congregationalism is under
bonds to do its best to fit the Freedmen for their new condition
and duties. They are freemen and citizens largely through the
influence of the Congregational churches. No small part of the
anti-slavery sentiment of the country which gripped the conscience
and put into the word “right” an almost omnipotent meaning can be
traced to the teaching of our pulpits. They were behind no others
in preparing the people to carry into their political action what
they thought in their hearts and uttered in their closets. But with
every gain to freedom in the Northern mind a new pang was wrung
out of the heart of the slave. The laws became more severe, the
punishments more cruel, the tasks more exacting. The two sections
were being driven asunder with a repulsive force which could only
end in war. The South saw it and threatened; but the Northern
conscience, quickened by the principles of religion and of the
“higher law,” would concede nothing. The people said, “No more
slave States; no more slave territory. If we must have war, let
it come; but slavery shall not be national.” This stern resolution
carried a million and a half of men to our battle-fields, and held
them there till the slave was free! It is not claimed that the
convictions of equality and right which swayed the Northern mind
were the result of Congregational teaching alone, but only that
Congregationalism marched abreast of those moral forces which made
the North equal to the work and sacrifice to which it was called.
The responsibility, nevertheless, is the same as if our churches
alone had taught the doctrines which brought freedom to the slave.
This, however, is only the first step in the work they did for the
negro. No sooner was he made free than they insisted that he should
be invested with all the dignities and rights of citizenship.
They urged this upon the Government when nothing but the direst
necessity could justify it in putting the ballot into the hands
of a million ignorant voters. The change in the negro’s condition
was so radical—so above his capacity and education—that the
highest moral obligation rested upon those who brought it about,
to see that he was fitted for its duties. This was so clear to
the Southern people that they have said, with as much force as
logic: “We were ready to take care of the negro as a slave, in
our way; but the North took him out of our hands by violence, and
now let it take care of him in its way.” And why not? Especially,
why should not the Congregational churches, foremost in arousing
the conscience of the North against slavery, and in spurring the
Government to smite the system and enfranchise the slave, now come
to the front and lead him into the better future?
But if we had not assumed these obligations by forcing upon the
negro the condition and duties of an American citizen, he would
lay them upon us by all the wrongs he has suffered at our hands;
by all the gains we have made from his unpaid toil; by all the aid
he rendered us upon the field, and by his fidelity to us through
all the years of the struggle. How he served our living, nursed our
sick, fought our battles, watches by the graves of our fallen, will
be the unequaled theme of the future historian.
As he alone in the South showed us sympathy and offered us aid,
so now he alone is ready to receive learning and religion from
the lips of Northern instructors. And is not this reason enough
why our churches should improve the opportunity to fill his mind
and heart with those principles which are so fraught[165] with human
weal, and are working so powerfully for the regeneration of the
world? For every interest of the South as well as of the country at
large, Congregationalism is summoned to put in its best work for
the colored people. Only thus can we lay to rest the passions which
have reddened the South with innocent blood, and bring to the land
the reign of peace and love.
BY A DISABLED TEACHER.
To The American Missionary:
Dear Friend: Ever since our first acquaintance, fourteen years
ago, at old “61 John St.,” you have never failed to make me
your monthly visits, when we could talk over our work with all
its encouragements and discouragements, giving our own personal
experience. That experience has not at all times been very
cheering, but it certainly was inspiring, for we always separated
with more of zeal and determination in our hearts to do our part
in the great work which we love so well. During the long months
in which I wait for health and strength to come back to me, your
coming, with fresh reports of our work, is eagerly looked for, and
your visits are often “times of refreshing” to me.
Since you, in January, spoke of “the abundant recompense” which all
your workers in the field have, I have been thinking whether those
who have fallen from the ranks have any, and I feel sure that we,
too, have a goodly share of it, and I want to tell you something
about mine.
In the years when I was engaged in the work, pious souls often
assured me that I would have my reward in the future, both of this
life and that which is to come. I replied: “I get so much reward
from day to day as I work, I don’t see how there can be any left
for the future.” But I was mistaken; those workers who have been
laid aside from active service find that the reward continues
after the work is done.
It comes to us in various ways—this “abundant recompense.” We often
thank the Master that when health and strength were ours He led us
into the Southern field, and gave us so much to do there that self
could not always have our first or best efforts. The consciousness
that all the best years of our lives have not been wasted ones is
worth a great deal to us, and as we think of the work, and plan
and pray for it, even now our souls grow stronger, braver and
truer. There has come into our lives a recompense in the Christian
sympathy and love of noble souls who have toiled with us, and of
those who have helped us over many a hard place with their money,
and stayed our hands with their prayers and words of cheer. I hold
in sweet and grateful remembrance many who have opened their purses
in response to my importunate and oft-repeated calls, some of whom
have entered upon their eternal reward.
Up from the Southland comes many a word to cheer and comfort the
heart. From the pen of one who has long labored there comes the
precious, but forgotten promises of the 41st Psalm. How the heart
thrills with thankfulness and gladness, and, it may be, with a
little pride, when a present worker assures us that some of those
pupils in whom we are most interested, and for whom we have long
worked and prayed, are growing in true manhood and womanhood,
fitting themselves to go out into the harvest field to take up the
work that has fallen from the tired hands of their teachers. Of
those pupils who are already teachers many are carrying the light
and truth received at school into the gross darkness which[166] hangs
over their people. From the rice fields of Ogeechee, where two of
us began the work and labored from 1865–’67, comes a good report
from one who has since, and in other places, been our pupil, and I
have your assurance that he and his wife, also a former pupil of
mine, are doing good work there. In that “School of the Prophets,”
the theological department at Talladega, are some who manfully
struggled through common fractions under my instruction. To them it
was a fiery ordeal, but it proved what manner of stuff was in them,
and when they get out into the conflict of life, fighting against
the powers of darkness, I shall look for victory.
One who nearly twelve years ago was taught to read in the old
boat-house on that beautiful sea-girt isle, is moved to preach the
Gospel. He writes me that his greatest desire is to go to Talladega
to prepare for the ministry, and will do any kind of work to pay
his expenses.
The hearts of my old aunties send up many a “God bless her dear
soul!” One writes, “I have been studying about you a great deal. I
have been praying for you, and if it is God’s will, you will get
well.” Another says, “Tell her I pray for her every day.” Oh, how
rich the prayers of these poor children of the King make one feel!
All these things which make up our “abundant recompense” are
riches which cannot “take to themselves wings,” but are as
enduring as the eternal ages. And who can tell what work for God
has branched off and is now spreading over the South, from the
little that we, the worn-out ones, have done.
N. T.
Augusta, Me., March 12, 1879.
Atlanta, Ga.—The new catalogue of Atlanta University gives
a total of 245 in attendance, a number exceeding any previous year.
These have come from ten different States, and those from Georgia
from forty-seven counties. They are classified as follows: College
course, 27; preparatory course, 44; higher Normal course, 59; and
Normal course, 115.
A new and interesting feature has been introduced during the
year. The young women who graduate from the higher Normal course
are taught “Household Science,” embracing plain sewing, cookery,
house-cleaning, nursing the sick, &c. These branches are taught
both by familiar lectures and by practice in those arts.
Macon, Ga.—The Lewis High School is prospering under
its competent teachers, Misses Gilbert and Phelps. It has been
favored by the gifts of friends. Recently a fine Smith American
organ was donated, and more recently another Northern friend has
given six of Warren’s fine geographical wall charts, which are of
great assistance in teaching geography. A number of text books
have also been donated. Daily instruction in vocal music is given,
besides all the ordinary branches, and there are weekly rhetorical
exercises. The three rooms have in all 750 square feet of good wall
blackboard, and the best school furniture.
Talladega, Ala.—Seven were received into the Talladega
church, May 4th, which, with those received two months ago, make
thirty-seven in all as the gathered fruits of the revival last
winter. The meetings continue to be full of interest.
Selma, Ala.—We are happy to learn that the Rev. H. E.
Brown, of Michigan, who a few years since was in the employ of
this Association, has been sent out[167] under the auspices of the
International Committee of the Young Men’s Christian Association as
a visitor to the colored young men of the South, and has been very
successfully conducting a series of Bible readings and Union Gospel
meetings in Selma, Ala.
Helena, Texas.—On the last communion day two adults and
nine children were baptized. The church and Sunday-school are
prosperous, the latter numbering over sixty.
Goliad, Texas.—The quarterly meeting was a day of unusual
interest. The church house was furnished with a new pulpit, and
the teacher presented the church with two lamps for the same. One
person was converted on that day and four children were baptized.
—The Mississippi Valley Labor Convention met, May 6th, at
Vicksburg. It was composed of both white and colored delegates; the
latter, however, by their own choice, not voting, but hearing what
there was to say to them. The resolutions which were adopted refer
to many causes for the exodus to Kansas, among which they do not
name extortionate and oppressive contracts, and express wonder at
the credulity of the negroes. The practical suggestions are: 1. A
system of contracts which shall be of mutual benefit. 2. Absolute
political equality. 3. Free and fair elections. 4. A limitation of
liens on expected crops. 5. Contradiction of false reports about
Kansas. 6. The unrestricted right to emigrate. Governor Foote
offered a substitute intimating that the true causes had not been
given, and suggesting local committees to investigate grievances
and protect the rights of the Freedmen, which was voted down.
—The Refugee Relief Committee of St. Louis reports that over six
thousand of the emigrants have passed through that city. About
two thousand of these were able to pay their fares to Kansas. The
others were sheltered, fed and partly clothed while there, and had
their passage paid to the same destination.
—A letter dated Demidris, Jan. 1, to Gordon (Pasha),
Governor-General of Southern Egypt, from one of his officers who
was sent to break up the slave depots in the neighborhood of Bahr
el Gazal, in the Province of Kordofan, reports an engagement with
Suleiman, one of the chief slave-traders and owner of 25 depots,
in which it is stated that the women alone, waiting importation
into Egypt, number 10,000. The Egyptian forces numbered 3,000, and
were intrenched, a part of them being armed with Remington rifles.
On the morning of the 28th of December, Suleiman, with 11,000 men,
attacked the intrenchments. After numerous assaults, in which the
Arabs, under the personal lead of Suleiman, fought with desperate
courage, the attack was completely defeated, and the assailants
fled in disorder, leaving 1,087 dead on the field. The Egyptians
lost 20 men. A special dispatch from Alexandria says: “On the day
after the battle between the Egyptians and Arabs, under the lead
of Suleiman, 5,000 deserters came over to the Egyptian camp. The
Egyptians followed the retiring enemy, killed ten chiefs and 2,000
more men, and were still in pursuit at last advices. The capture of
all the slave depots is considered certain.”[168]
—A telegram dated London, May 5, says: Conflicts between the
Egyptian troops and the slave-dealers on the 13th and 14th of
January, in Upper Egypt, resulted in the complete defeat of the
latter, with the loss of six thousand killed and wounded and
prisoners. The Egyptian troops lost two hundred men.
—A telegraph line is now proposed from Cairo up the Nile southward
to Gondokoro; thence to Mtesa’s capital; thence to Unyanyembe;
thence to Ujiji west and Zanzibar east, from Bagamoyo to Lake
Nyassa, and to meet a line from Cape Colony to Pretoria, in the
Transvaal at Pretoria. This is said to be no more difficult than
was similar work accomplished in Australia and India.
—The Methodist Missionary Society have made arrangements for
missionary work in the interior of Africa. Mr. Osgood, who is now
in Africa, will locate a mission post somewhere in the interior,
and Miss Mary A. Sharp will soon leave this country for work
there.—Christian Union, April 2.
—A letter from Zanzibar announces the arrival of Henry M. Stanley,
the African explorer, with M. Dutalis, the officer in command of
the Belgian expedition in Africa. It is stated that Mr. Stanley
will act as guide and interpreter to the Belgian exploring
expedition under M. Dutalis.
—An interesting discussion is begun as to the likeness between
Lake Tanganyika and the Dead Sea. No outlet of the lake has been
discovered, but the exploration has hardly yet been sufficiently
thorough to make the negative a proof. The freshness of its waters
is in striking contrast with the saltness of the Dead Sea, and, so
far, against the theory proposed. We wait for further light.
—Two new projects for a wholesale intrusion into the Indian
Territory have come to light: one promoted by certain railroads who
claim land grants there, and another expedition of several hundred
emigrants, under the lead of C. C. Carpenter, who led the Black
Hills expedition into the Sioux country several years ago. In view
of these illegal purposes, the President has issued a proclamation,
in which he says: “I do further warn and notify any and all
such persons who may so offend that they will be speedily and
immediately removed therefrom by the agent, according to the laws
made and provided; and, if necessary, the aid and assistance of the
military forces of the United States will be invoked to carry into
proper execution the laws of the United States herein referred to.”
—Eleven young Chinese, nine males and two females, were recently
received into a Presbyterian Church in San Francisco.
—The following card is furnished for publication by the Chinese
Six Companies: “The Chinese Six Companies are daily in receipt
of applications for laborers to go to Southern States, notably
Mississippi and Louisiana, to take the place of the negro labor now
emigrating. The officers of these companies wish it to be expressly
understood that they have no control over their people’s labor, and
have never brought or caused to be brought one of their countrymen
here; and have never contracted their labor or collected their
wages in any manner whatsoever, the press of California to the
contrary notwithstanding.”
—It has been very well said recently: “In America if a man is
black, we enslave him; if he is red, we steal his lands and
massacre his wife and children; and if he is yellow, we won’t let
him come here at all.”[169]
—The Sunday School Times, in commenting on the fact that eight
Chinamen were recently received into a church at Sacramento, asks
whether it wouldn’t be a good plan for Congress to pass a law that
not more than fifteen Chinese converts should join any Christian
church the same Sunday.
1. What English pronouncing dictionary is the standard in England?
2. What is the authorized pronunciation of Khedive?
3. Should Beaufort (N. C.), be pronounced as is Beaufort (S.
C.)?
4. Ought A. M. A. teachers to make special effort to have their
pupils sign the temperance pledge?
5. Can any teacher afford (or can his pupils afford to have him) do
without an educational publication?
A TOUR OF A MONTH THROUGH THE SOUTH ATLANTIC STATES. — TENNESSEE. — Students’ Day at Le Moyne. — GEORGIA. — Perils of Young Converts—An Open House—Temperance. — Midway Church—Dorchester Academy—New Church at Cypress Slash. — SOUTH CAROLINA. — Plymouth Church—Home and Sunday-School Work—Avery Institute—Social Recognition. — ALABAMA. — The State Conference of Congregational Churches. — SOUTH-WESTERN CONFERENCE. — Annual Meeting at New Iberia, La.
[We omit the mention of the Midway Church and School and the
organization of the church at Cypress Slash, as an account of
them is given elsewhere by Rev. Floyd Snelson.]
At Savannah, the Beach Institute and the mother church, with her
four or five daughters settled in the suburbs, were found to be in
a prosperous condition. Pastor Markham and Principal Koons, with
their corps of lady teachers, are making a decided impression upon
that city.
Thence to Orangeburgh, S. C., where Rev. W. L. Johnson is pastor,
and also principal of a large school, in which his wife is
assistant. Mr. Johnson had been trained up at the North, in the
Dutch Reformed way, as a protégé of the Rev. Dr. E. P. Rodgers
of New York. The visitor gave from his big map a lesson upon the
geography of our country. As a guest of Rev. Dr. Cooke, President
of the Claflin University, he had an opportunity to become
acquainted and favorably impressed with that fine institution of
our Methodist brethren. In Charleston, a Sabbath was given to
the Plymouth Church, now happy under the new pastorate of Rev.
Temple Cutler, and one day to the Avery Institute, under Prof. A.
W. Farnham, who is reproducing the style of his own Alma Mater,
the Oswego Normal. It was a delight to witness the orderliness
and accuracy of that training. It is only common fame that this
Institute stands ahead of every other in the city. It has a corps
of six teachers, and scholars enough to work them hard. Our lady
missionary, Miss H. E. Wells, I found getting hold of her peculiar
work quite hopefully; as also Miss Douglass, at Miller’s Station,
Ga. I think this arm of our service will prove equal to the
anticipation of its friends.
In North Carolina, I went first to Wilmington, where is the
nourishing Williston Normal School, with its consort church, and
all under the management of Rev. D. D. Dodge and his wife, and
Misses Warner, Fitts, Goodwin and Phelps. Besides the several young
teachers under training here, there is also a class of preachers in
the old time churches who are getting brushed up. Two nights had to
be given to talks before the school and congregation. Thence up to
Dudley, where Rev. David Peebles and his wife, lately Miss Anna[170]
M. Day, of the Washington School at Raleigh, have charge of the
church and school in the large and comely structure which serves a
double purpose. Besides a half dozen candidates for the teaching
profession, one young man is pursuing Latin with reference to a
full classical course. This church numbers seventy-five members,
and makes a specialty of temperance and music. It has to meet in
the community a theological coloring taken from the Hard-shell
Baptists and the Quakers. In the Ku-Klux times a good many Freedmen
came in here for safety.
At Beaufort I found the church and school making headway under Mr.
Michael Jerkins, a graduate of the Theological Department of Howard
University. At Morehead City, a town once of great expectations,
now blighted, our school and the city lie dead side by side.
At Woodbridge our school is under the care of Mr. W. H. Ellis, a
graduate of Williams, who was recently licensed to preach by Mr.
Peebles’ church, of Dudley. Last year, in this school, under the
excellent Miss Waugh, a revival was enjoyed which enlisted more
than a score of the scholars as disciples of the Great Master. Mr.
Ellis ministers the word on the Lord’s day, and a church fellowship
must soon be gathered here. At this place, at North River near
Beaufort, and at Dudley, some years ago, the A. M. A., with funds
specially provided, purchased several hundred acres of land to be
sold to the Freedmen. Not all of this has yet been taken up. The
highest ideal of such an investment has not been realized at these
points. Nevertheless, I find that the Freedmen almost everywhere
are making advance in securing homes and farms.
At Goldsboro’, a fine railway centre, we found an urgent call for
a church and school movement, which must soon be set forward.
Chapel Hill, the location of the State University, offers a similar
opening.
Heretofore the churches of this State have been unassociated.
Feeling the need of such fellowship, they have now secured it. In
the North Carolina Conference, which was organized at Raleigh on
May 2d, holding over a Sabbath, the five churches at Wilmington,
Dudley, Beaufort, Raleigh and McLeansville, with their ministers,
were thus united. The pastor of the church, Rev. G. S. Smith, a
graduate of Atlanta, was made the moderator of the Conference, and
Rev. David Peebles secretary. It was a rich and glowing meeting.
The several parts and methods of a regular Conference came together
as naturally as though this were an experienced ecclesiastical
body. The entertaining church was greatly comforted, and some
special services were to follow, Rev. David Peebles remaining to
assist. The next meeting is to be at Dudley, beginning on the first
Friday of May, 1880.
By letters missive from the church at Beaufort, an Ecclesiastical
Council was convened at Raleigh, during the session of the
Conference, to examine and ordain Mr. Michael Jerkins. The Council
being well satisfied with the examination, proceeded on Sabbath
evening to the appropriate public services. Sermon and prayer of
ordination by Supt. Roy; right hand of fellowship by Rev. David
Peebles; charge by Rev. Geo. B. Smith. Rev. Dr. H. M. Tupper,
President of Shaw University (Baptist), participated in the
services.
The Washington School of Raleigh, these many years under the
formative influence of Miss E. P. Hayes, now assisted by the
pastor’s wife and Miss Hettie Minton, has here, as with our
schools everywhere else, been the great feeder of the church. It
has prepared not a few school-teachers and started some young
men on the way to the ministry. The Sabbath-school held in the
Washington school-house, also under the superintendence of Miss
Hayes, has[171] been complimented by one of the white pastors as the
best Sunday-school in the city. Its teachers are all from among the
former pupils of the school, except the pastor and his wife, who
have large classes of adults. It ordinarily numbers from two to
three hundred. It is gratifying indeed to hear the young people,
who from these schools have come on to be teachers and preachers,
publicly express their profound appreciation of these godly women
who have led them along the path of education and of character. It
is characteristic of these students in general that they delight to
put honor upon their lady teachers. They are not too proud to own
that they came up under the tutelage of women.
On the home stretch I visited, inspected and addressed the church
and school at McLeansville, N. C., under the care of Rev. Alfred
Connet and his daughter, and also the Brewer Normal School at
Greenwood, S. C., under Principal Backenstose. Since going to his
field last summer, Pastor Connet has shared with his people in a
gracious revival and in the building of a parsonage. The structure
serving for church and school use is comely and convenient.
This tour through the old North State has greatly increased my
appreciation of its material resources, its people of both colors,
its recuperative process, and its public institutions.
PROF. A. J. STEELE, MEMPHIS.
April 23d was Students’ day at Le Moyne. This interesting day was
a complete success in every respect. The school was under such
excellent discipline that there was no hesitancy in surrendering
it entirely to the students for a day’s experience. The faculty
were chosen by the school with a great deal of judgment, and on
Wednesday morning they took their places upon the platform.
The new principal is a man of a great deal of promise—the principal
of the intermediate department, a young man Who is an earnest
student and who has already had some experience in teaching. Other
teachers were equally well chosen.
The lower schools came up as usual, marching to the music of
the piano. After appropriate devotional exercises, the pupils
re-passed to their school-rooms below, and the other classes to
their respective duties. The work in the classes was as usual, and
the order and attention were remarkable. The teachers deported
themselves with much dignity, and seemed anxious to avoid an
assuming, overbearing manner, which might have been expected from
the newness of the positions.
Many visitors were in and out during the day, and remarked upon the
order and good feeling manifested. The influence of these days upon
the school is most excellent. We can but feel that being thrown
upon their own resources in this way, their executive ability and
devotion to work is tested to the utmost; and it requires no small
moral culture to avoid temptations to disorder that might come to
those whose hearts are not thoroughly in the work.
Our year has been greatly broken by the time lost at the beginning
of the year by the epidemic, yet the school never seemed to be
in a more prosperous condition. Both the normal and intermediate
departments are filled to overflowing. Our horizon seems
brightening more and more, and we hope at the close of the year
not only to have gained in popularity, but to have extended the
influence of the school for good.
MISS E. W. DOUGLASS, NO. 1, MILLER STATION.
Since I wrote last we have had a series of meetings during the
evenings of one week. Every Friday evening there is a meeting for
prayer and religious[172] instruction, attended by all the scholars.
This has been greatly blessed. Twenty of the scholars profess
to have been converted. As soon as their parents knew that they
were interested about their souls’ welfare, many of them were put
under the instruction of ignorant godfathers or godmothers, to be
“brought through” by a course of dreams and other superstitions.
How far this has turned them away from simple trust in Jesus we
cannot tell. We can only teach them the right way, and leave them
with the Master. One thing I have learned—that these teachers
are never satisfied with their pupils till they obtain a promise
to join their church. Four joined us at our communion season
in March. One, an old white-headed man; three, children. These
children are exposed to persecution because they did not “come
through” the right way. They are told that they are no Christians,
for they “hav’n’t dun prayed yet.” One little boy, who has been
a member of the church a year, and of whose life all speak well,
could not partake with us. He sat and looked on sadly as long as he
could endure it, and then went out and wept bitterly. He did not go
to his godfather for guidance, and he has now persuaded the boy’s
mother to forbid his communing. I found him weeping after meeting,
but still trusting in Jesus. He said, “I know I love Him, and try
every day to do what He wants me to.”
This course of “travel” in dreams is what they call “praying.”
Though most of those converted will join other churches, yet they
will continue in our Sunday-school, being absent only when there is
preaching in their churches. Thus we hope to lead them to take the
Bible for their guide.
Notwithstanding the house is so open that we have to hold our
papers tightly, or put a weight on what we lay down (for the wind
always blows there), yet my school at Cross Roads is increasing in
numbers and interest. Last Sabbath the wind was breaking trees and
throwing down fences, and twice during our school here burst open
the door and blew over benches, so that all said, “You cannot go to
Cross Roads; you will get killed by falling branches.” After asking
guidance, I thought I ought to go. As I passed under swaying limbs,
and was enveloped in a cloud of sand, I saw how impossible it would
be to teach in that open house; but I thought, God can calm the
wind. I asked Him, and almost immediately there was a comparative
calm, and I went on comfortably.
I find many in my walks who have once been church members, but
“fell out.” Often, too, I meet those who show very plainly that
they frequent the whiskey shops, of which there are no less than
six within two miles of the Cross Roads church. A young man, one of
my former pupils, told me, as I tried to show him his danger even
in taking a little, “The ministers and church members use it; how
then can it be so bad?” This is true, and some say they cannot pray
and sing well till they get enough to make them feel well. Wherever
I find those who can read I give tracts, and to others I read of
the evils of tobacco and strong drink. To all I read the Bible, and
try to make them see that, the Bible way is the only safe way, and
the road to happiness here and hereafter.
If Christians could only realize the terrible heathenism of the
ignorant masses, and the danger to our free institutions from
this ignorance, coming under Romish influence and the lead of
unprincipled men, I am sure your treasury would be so filled that
the number of teachers and missionaries would be multiplied a
hundred fold, as they need to be if we are saved.
REV. FLOYD SNELSON, M’INTOSH, LIBERTY CO.
I have been quite silent since my return from Africa and resumed my
work[173] here; not altogether because there was nothing of interest to
write, but because I thought it more important to keep the sword in
hand until the victory was gained than to stop in the heat of the
battle to report progress. Notwithstanding the unpleasant situation
of a church worshiping in a house unfinished and unprovided with
heaters in the month of January, we determined to observe the week
of prayer. Some religious interest was manifested among the young
people, which was encouraged in every way possible, and one after
another gave himself to the Lord, until March 23d on our communion
season, when nineteen, hopefully converted, united with the church.
Rev. R. F. Markham, who is now in charge of the work of the A. M.
A. in and around Savannah, came out by invitation on the 21st and
remained until Monday the 24th; delivered the preparatory lecture
on Saturday, preached Sunday morning, assisted in the other duties
pertaining to the communion, and in the afternoon delivered a very
interesting lecture on the work of the A. M. A. This was listened
to with great interest by about 700 people in the house and about
300 outside who could not possibly get in. I would like much to
give you a short account of the candidates’ confessions, but it
would make my letter too long. Their ages range from 10 to 60 years.
I have had the work of building a new school-house, nicely
furnished and very conveniently arranged, and have also been
working up a church in a new field. The new building was built
with means furnished by the A. M. A., and with such help as the
people here could give, at a cost of $1,100. It is called the
Dorchester Academy, from its Puritan history. First, the Pilgrim
Fathers planted Dorchester in Massachusetts; then Dorchester, South
Carolina; then Dorchester, Liberty, Georgia; and lastly, Dorchester
Academy at Snelsonville, four miles on the Sunberry Road, from No.
3 A. & G. R. R. This was dedicated April 13 by Dr. J. E. Roy, Field
Superintendent of the A. M. A. The address was rich and full of
instruction. He dwelt principally upon the blessings of the family
institution of home; the duties of the three divisions of the
family in the relation which each sustains to the other. $50 was
pledged toward the debt of $100 which was due on the new building.
Judge E. Fulton (white) promised $5 of the $50, and made a very
encouraging speech to the people.
On Monday night Dr. Roy delivered at our church a lecture on “Our
Country,” illustrated by his large map. This was a grand treat
to all. The whites present expressed themselves as being highly
pleased.
Tuesday morning, the 15th, it began to rain, but ceased about 7
o’clock. Very soon ten buggies and one-horse wagons, well loaded
with ministers, delegates and spectators, were seen on their way
to a council of churches which was called to meet 14 miles N. W.
of us to consider the expediency of organizing a church at Cypress
Slash. The roads are quite level all the way, pretty much through a
pine forest. All were highly pleased with the trip. Three churches
were represented in the council—the Midway, Ogeechee and Savannah
churches. Dr. Roy represented the A. M. A.; Rev. J. R. McLean
was chosen scribe, and Rev. F. Snelson moderator. In reply to
inquiries it was said that the community generally would look upon
the movement with favor. They wished as soon as possible to have
an intelligent minister sent to them, such as the A. M. A. would
recommend, and they pledged to do all they could to support him.
Fifteen persons were then baptized, 20 were received by confession,
28 from other churches—48 in all. A sermon was preached by Dr. Roy,
from Rev. xxii 17: “The Spirit and the Bride say, Come.” Scripture
read by Mr. J. McIntosh. The ordinance of baptism administered[174]
and the prayer offered by Rev. F. Snelson. Rev. J. R. McLean
gave a short address and the right hand of fellowship. Rev. R.
F. Markham gave the address to the church, and Dr. Roy extended
a cordial welcome to the fellowship of all the Congregational
churches in America. Five deacons were then ordained, Mr. Markham
offering the ordaining prayer of consecration. Several whites were
present; one white lady, who assisted largely in providing dinner
for our company. I must acknowledge this to be the first place
in the South where I have ever seen a white man ask for prayer
among the colored people and at their meeting. This was done by a
man of about 60 years, while I was trying to gather the nucleus
which formed this church. Another important Congregational seed is
planted; pray that its growth may be a success.
REV. TEMPLE CUTLER, CHARLESTON.
We came here from Chattanooga about the first of March. We have
not had time to do much more than to look about us and take the
lay of the land. There seems to be no reason why we may not build
up, in this city, a strong church upon the true foundation of the
Apostles. The church here (Plymouth) is largely an offshoot from
the old Circular, Independent, or Congregational church, one of
the oldest in this city. In an old plan of the city, giving the
location of the principal buildings in 1704, the White Meeting
House occupies a conspicuous position, and probably gave its name
to the street on which it stood, which is now the principal street.
This church was established by Presbyterians, Congregationalists
and French Protestant refugees. It afterwards passed into the
hands of Congregationalists, and then suffered, as many of our
Congregational churches did, by a division, a part forming
themselves into a Unitarian congregation. Not far from 120 members
from this old Independent church have joined Plymouth church since
its organization. We do not have to contend, therefore, with the
prejudice against a new form of government and worship, as we do
in some parts of the South. Besides this, there are Presbyterian
churches among the colored people here whose mode of worship is so
like ours that the people have been educated into sympathy with our
government and worship. Notwithstanding all this, from one cause
and another, Plymouth church has had a stormy life, and is now
struggling for existence. What will be the outcome of our effort it
is not best to predict; only this: “If God be for us, who can be
against us?” I remember a Christian worker once made the remark,
that “If we have God on our side, we are in the majority, let who
will be on the other.” This is the encouragement we have. If we
can succeed in getting the membership decidedly and firmly on the
Lord’s side, the end is secured. But the obstacles and hindrances
are not few. What we need, and what alone can save us, is a baptism
of power from on high. Some of our good friends at the North are
in mortal fear of the doctrine of a higher Christian life. If they
will come down here, we will show them some of the phases of the
lower Christian life, until they will be willing to accept anything
that will tend to make Christians holy and love one another. I
don’t propose to say much about the church at present, only this:
that we need greatly a revival of pure religion.
Miss Wells, our missionary, is getting into the homes of the
people, and we already see the good results of her work. She has
organized a Sunday-school in the out-skirts of the city, at which
she has secured many more promises than[175] attendants. Still she
is working on, and will eventually succeed in her enterprise.
The readiness of the colored people to promise is wonderful, but
the fulfilment is exceedingly doubtful. If you question their
fulfilling their pledge, they reply, “Oh, yes, Missus, we coming
shuah; you may look for we.” Sure enough we do look, but seldom
find. Our home Sunday-school is increasing in efficiency and
numbers, and we hope before long to report a prosperous condition.
Avery Institute is one of the finest schools in the South; I don’t
know as there is a superior to it anywhere. A gentleman in the
city was speaking of the receptivity of the colored children in
comparison with the whites, to the disparagement of the former,
when another gentleman, prominent in democratic politics, said
there was no disparagement on that side. “You just go over
to that Avery school, and hear the examinations, and listen
to their literary exercises; why, it is glorious, perfectly
wonderful—magnificent!” This is not undeserved praise. Every
visitor expresses himself highly pleased with the appearance of the
school. Prof. Farnham deserves the praise which he receives for the
high character of his school. After the anniversary exercises, just
before Easter, the students and graduates of the school presented
Avery with a beautiful flag of blue bunting with a palmetto in
white worked in the centre, and Avery Institute in large letters
above and below. It is the first time the flag of the State was
ever presented to a school supported by Northern philanthropists
for the benefit of the colored people.
I would say in regard to social recognition, that the principal
objection to us workers here is, that we are Northerners. I do
not think any class regards it such a terrible disgrace to do
something for the elevation of the negroes. Charleston is far in
advance of other cities of the South in this respect. It is the
only city that I have seen where a real Christian conception, or
rather perception, of duty seems to be felt. The city has built
some of its finest school buildings for the colored children; in
one of which there are 25 white teachers, all Southern born. In
another school, under the care of Rev. Mr. Adams, a colored man,
as principal, there are three or four white ladies from some of
the most respected families in the South. Several of the colored
churches are ministered to by white men. In antebellum days, Dr.
Jeredeaux (Presbyterian) had a church of colored people, where the
whites had to take the gallery, while the blacks held the pews
below. The building was one of the largest in the city and used
to be thronged. Since he left, his congregation has become a good
deal scattered. He had a singular power over his people. He thought
as much of his “niggers” as he did of his white congregation, if
not more. He would not let any man preach to his colored church.
He was pastor of a white church at the same time, and many of his
white congregation would go to hear him at Zion church, but they
had to take the gallery. I do not mean to say, by any means, that
every thing is pleasant and sweet between the two races, but there
are things to commend. The things to be condemned, we hope, will
soon pass away, and we shall not have to think of some things which
we leave unsaid. It is certainly pleasant to labor in a community
where you are not constantly reminded that you are despised by
Christian people, and some of them from the North, too, because
you are doing what your conscience and every sentiment of our holy
religion commends. If anything will stir up all the depths of
righteous indignation, and sorely tempt one to go a little over the
bounds of the term righteous, it is to be brought in contact with
that phase of Christianity which prevails almost universally in
the[176] South; and the fact that letters are not filled with burning
words of scathing criticism of this spirit, is a standing proof
that our workers exercise the largest spirit of charity. And they
are right. We are not here to seek the applause of men, and I
presume it is altogether better for us and the people among whom we
labor, that the white people do not welcome us to this field. I can
easily see the snare that popular favor would be to us. I have long
since come to the conclusion that God knows best how to have His
work accomplished. If some misconstrue our motives in coming into
this work, it is no more than the men in Christ’s day did in regard
to his motive. It is sufficient if the servant be as his Lord. Oh,
for grace, grace, grace, to do our Master’s will.
MRS. G. W. ANDREWS, TALLADEGA.
The fourth annual meeting of the Conference opened with a sermon by
Rev. Dr. Bascom, for the last winter pastor of the church. He spoke
from the words, “Ye are the salt of the earth,” impressing us with
the valuable estate of the Christian.
Saturday was held our first morning prayer meeting, when “Blest be
the tie that binds” was the sentiment of every heart. Thanksgivings
for revivals of God’s grace in the churches and in individual
hearts arose like holy incense. At other meetings of this kind,
numerous and interesting accounts were given of special visitations
of the Spirit; at Anniston, the Cove, and Childersburg; at
Talladega, Selma, Marion and Montgomery; the last two not resulting
in any extensive work of grace. We felt how sweet that there are no
desert places in God’s love.
The first paper noticed on the programme was “Our Mission Work,” by
Rev. G. W. Andrews, Talladega—an inspiration from his experience of
nearly nine years in the service, instructive and profitable. After
the rest and refreshment at the “Home” of two hours’ “nooning,” we
listened to the discussion of the question, “How shall we interest
the church of Christ, North and South, in our work?” Some of the
replies: By doing it with all our might, thus showing that it
interests us; by showing that it is a specific work, placed in the
hands of the Christian church by the marked Providence of God;
by combining the efforts of women, North and South, for special
missionary work; by not only arousing men, but raising money to
carry it on to successful completion.
Right here came in most appropriately the presentation of “The duty
of economy and industry,” so as to increase our giving, by Rev. D.
L. Hickok, Mobile. Full of fresh and vigorous thought, the most
prominent was that of saving to spend.
At the announcement, “Examination of candidates for the ministry,”
nine young men came forward. The young men were not only questioned
by their leader, Rev. Mr. Andrews, but by many others on the
general range of questions in systematic theology, followed by
personal Christian experience in their calls to the ministry, until
all present were convinced of their thorough preparation for their
work. The evening was given to an address by the Rev. J. E. Roy, D.
D.: “How are the Freedmen getting on?”—a graphic picture of their
condition then (at the surrender) and now.
A little time being left, “How to win souls,” by Rev. O. W. Fay,
of Illinois, lately arrived, was impressively treated. First, make
it your business; then, in successfully prosecuting this business,
come into personal contact with him you would win. Sabbath morning
we were disappointed by the absence of Prof. J. C. Silsby, of
Selma, who was[177] to have conducted the Sabbath-school quarterly
review. After a short review of the quarter’s lessons, brief
addresses were made, and the time profitably spent. The sermon
Sabbath morning, by Mr. J. D. Smith, of Shelby, from the text,
“Can ye not watch with me one hour?” was a touching picture of the
heavy-laden disciple and a Saviour’s yearning for sympathy. At 3
P. M. a children’s meeting, addressed chiefly by Prof.
E. P. Lord, of Talladega, was said to be very interesting and
instructive. The writer was unable to be present. Monday morning a
business meeting closed the session of Conference proper and opened
THE THEOLOGICAL INSTITUTE.
The first paper, “The History and necessity of a new Revision of
the Bible,” by Rev. C. B. Curtis, was a most thorough treatise upon
the subject, for which he expressed himself partly indebted to the
Sunday-School World. We admired the caution with which he handled
the sacred subject, lest some poor wayfaring man should hear to
his hurt. At the end we were left to anticipate with joy the new,
complete and pure revision, which, after all, will not contain one
single change vital to Christian faith.
The second paper, “The Relation of Theological Education to the
Church of Christ,” was by Mr. J. D. Smith, of Shelby, showing that
a pure religion is conserved by an educated ministry; and without
it, the tendency is to superstition and heathenism. Following this,
a study of the 110th Psalm, conducted by Mr. Y. B. Sims, of the
theological class, brought us all under his tutelage and sharp
questioning for half an hour. I noticed some of the Doctors of
Divinity scratching their heads previous to answering, while “the
smile went round.” At night we listened to a sermon on the “First
Commandment,” by Rev. D. L. Hickok. Power, pathos and eloquence
were combined in it. Plans of sermons by Revs. P. J. McEntosh,
Horace Taylor, Alfred Jones, and Revs. Andrews and Bascom, closed
the Institute.
THE SABBATH-SCHOOL CONVENTION,
the third section of the Conference, opened on Tuesday with an
address by Rev. D. L. Hickok, of Mobile, on “The Field and the
Workers.” Other topics of this interesting day were: “The Best
Methods of Conducting Teachers’ Meetings,” Rev. G. W. Andrews;
“Necessity of Pointed Teaching,” Rev. P. J. McEntosh; “How to
Cultivate the Spirit of Giving in Sunday-schools, and How to
Dispose of Moneys Collected,” Mr. J. D. Smith; “S. S. Music—How to
keep up with the mass of New Music,” Rev. C. B. Curtis. Reports
of Sabbath-schools. At night the S. S. Convention closed with a
multitude of speeches on as many topics.
THE WOMAN’S MISSIONARY MEETING
was held in the afternoon. We could not have foregone the good we
gained by that excellent meeting. I have regretted that I did not
reserve my time for an exclusive report of it, as it was one of
so much interest; I will only note its general features, however,
as full minutes will be published in connection with the minutes
of the Conference. After the usual devotional exercises and
reports, we listened to an address by Rev. Dr. Roy, which was so
thoroughly appreciated, that a unanimous vote of thanks was given
at its close. Then came the following papers: “The Opportunities
afforded to the Women of the Colored Race for Education and Moral
Improvement,” Miss M. J. Adams, Montgomery; “Present Encouragements
to further prosecute Special Missionary Work for our Colored
Women and Girls,” Mrs. H. W. Andrews, Talladega; “The Industrial
School, a Means of Success in Training our Young Women for Future
Usefulness,” S. Ida Allen, Talladega.
The Conference with its triple object closed, we were ready to
enjoy the best[178] wine, which, after the example in Cana, had been
reserved till the last. The interesting
EXAMINATION AND ORDINATION SERVICES
of Mr. J. D. Smith, Shelby, took place on Wednesday; examination
conducted by Rev. O. W. Fay, the new pastor at Montgomery.
Searching questions were put, and grew more and more so as the
candidate showed abundant ability to answer. An examination of
two hours was well sustained. The leading examiner said he had
never listened to a better examination, and had attended all the
important ones about Chicago. One reply I must give you, showing
the firm convictions of Mr. Smith on the subject of emotional
religion: Ques.—Do you think it necessary, when under conviction,
that a man should be thrown on to the floor and go through various
contortions of body before he can become a Christian? Ans.—No,
sir; I do not think when God knocks at the door of a man’s heart,
that he “knocks down the man.” This reply evidently met with
hearty approval. The ordination exercises were conducted in the
evening; sermon by Rev. Wm. H. Ash, Florence, an earnest setting
forth of ministerial duties. The impressive ordaining prayer by
Rev. Dr. Bascom, and charge to pastor and right hand of fellowship
by Revs. Taylor and Andrews. The doxology, “Praise God, from whom
all blessings flow,” closed what to us had seemed like a “feast of
weeks.”
REV. W. S. ALEXANDER, NEW ORLEANS.
Our Annual Conference met at New Iberia, April 2–6, and on account
of the deep interest and spiritual results directly attending
it, marks an important era in the history of the Congregational
churches of Louisiana. The very delightful meeting of the
Conference in 1878, at the same place, prepared us for the
recurrence of like scenes this year. But the Lord had greater
and better things in store for us, and the Conference of 1879
stands alone in the marvellous tenderness and earnestness which
characterized all its sessions, and in the precious baptism of the
Holy Spirit, resulting in the conversion of fifty souls, and in
the quickening and reviving of all the churches represented.
Of the 16 churches connected with the Conference, 14 were
represented. Two large churches, one at Gretna, (Rev. W. P. Ward,
pastor,) numbering 250 members, and the one at Algiers, (Rev. James
Craig, pastor,) numbering 121 members, which left the Conference
seven years ago, and have since been independent, were very
cordially re-admitted. The brethren on the ground understand the
great importance of this step. The re-admission of these large
churches will be an element of strength in many directions. Their
temporary withdrawal was the result of a misunderstanding which
should never have occurred.
Two new churches were received—the church at Harangville, in
Lafourche parish, with a membership of 30, and the church at
Little Pecan, in Iberia parish, eight miles from the city of New
Iberia. Rev. P. P. Proctor will take charge of this church.
The year has been one of growth. Revivals were reported in several
of the churches, especially in the Central Church of New Orleans
and in Terrebonne.
The membership of the churches numbers 1,303. During the year
ending April 1st, 1879, there have been admitted to the churches
213, of whom 190 were received on profession of their faith. Number
in Sabbath-school, 670. Adult baptisms, 146; infant baptisms, 122.
Our Northern friends will be startled to know that 119 have been
excommunicated during the year. But after all it is a hopeful
sign. It is a process of[179] purification painful, but necessary. The
church cannot afford to shelter unworthy people. I wrote to one of
the pastors who had sent his report to me, and asked him if it was
true that 37 had been excommunicated from his church the past year.
“Yes, sir,” he wrote me, “it is all right; they were not walking in
Christ.”
DISCUSSIONS.
The subjects considered were practical and the addresses were
earnest and to the point. The topics of “Church Extension,”
“Education,” “Temperance,” and the “Moral Character of Ministers
and Church Members,” came prominently before the Conference. The
sentiments expressed, in which there was entire agreement among
the brethren, were pure in tone, and placed our churches upon
the broad platform of moral purity and intelligence. I shall be
pardoned if I particularize. Social and domestic relations among
the colored people in the dark days of slavery, in a great many
instances, do not bear inspection. The necessities of those days
call for a charitable judgment, but do not justify a continuance
of the evil. There is but one sentiment in the Congregational
churches of Louisiana on this subject: legal marriage is insisted
on in all cases. No exception is allowed on any plea. Said one of
our pastors while this discussion was pending, “Individuals living
unlawfully can remain members of my church only so long as it takes
to call a church meeting to turn them out.” The pastors agreed that
they could afford to preside over small churches, but not over
impure churches. I desire to emphasize this fact, that our friends
may know that we are building upon a good foundation, and that our
work, whatever the rate of its progress, is in accord with the
Gospel of Christ.
The discussion on the topic of “Education” called forth the deep
convictions of the brethren that the churches need and must have
educated pastors, and that the colored people must demand the
highest benefits of education that can be obtained. The first
eager, enthusiastic desire for education which followed in the
wake of emancipation has been succeeded by a calm, intelligent,
determined conviction that the future of the race in America
depends upon the thorough education of the people.
CHURCH EXTENSION.
A question which occupied the serious attention of the brethren was
the extension of our work in the State,—how may our churches be
strengthened and their usefulness extended, and how may new fields
be occupied and cultivated? It was represented to the Conference
that several churches occupying virtually an independent position
were prepared to join our ranks, and that “all things were ready”
to organize churches in many communities where the people were in
sympathy with our spirit and polity. To meet this demand, and to
gather a harvest already ripe, the Conference decided, and I think
wisely, to appoint from their own number four missionaries, who
should go through the Southern parishes to preach the Word, to
instruct and encourage the people, and, wherever the opportunity
offered, organize believers into churches, and minister to them
till stated preaching and pastoral care could be provided. The
brethren appointed were Rev. W. P. Ward, of Gretna, Rev. James
Craig, of Algiers, Rev. Homer Jones, of Lake Peigneur, and Rev.
Samuel Smith, of Terrebonne.
I have great confidence that these brethren will bring good tidings
to the Conference in 1880.
ORDINATION.
The church at Terrebonne asked that Samuel Smith, who had for
several years exercised his gifts as a preacher, and who was known
to the brethren as a thoroughly good man, be ordained to the Gospel
ministry. The church at Lafourche Crossing presented the name[180]
of William Reed, who had supplied their pulpit for one year; and
Thomas E. Hillson, of New Orleans, who was licensed two years ago,
applied in his own name for ordination. The examination of the
candidates was faithful and searching, and was well sustained. It
was unanimously approved, and the public services of ordination
took place on Saturday night, in the presence of a very large and
deeply interested audience.
THE BAPTISM OF THE HOLY SPIRIT.
I have reserved till now the narrative of one of the most wonderful
and precious revivals it has been my privilege to witness.
Occurring in connection with the sessions of the Conference, it
seemed like the Divine benediction upon our work.
The pastor, Rev. Wm. Butler, said to me on my arrival, “We want
revival services every night. I have announced them, and the people
expect them.”
No special services had been held, and no conversions had occurred;
but the people were anticipating the Conference with great
expectations of good. The first night the church was filled. As
Moderator I preached the annual sermon to an attentive and tender
audience. At the conclusion of my sermon the pastor said to me,
“Call out the mourners.” I said, “No; wait until to-morrow night.”
In my heart I did not expect a revival to begin the first night.
The early morning prayer meeting was a rich spiritual feast; the
discussions during the day were marked by perfect harmony. At night
the church was packed. The spirit of God was manifestly present.
Mr. Hall and Mr. Ward preached effectively. Those desiring to
become Christians were invited forward to the “mourner’s seat.”
Thirteen responded. The good work had begun, and we had only to
“wait and see the salvation of God.”
An inquiry meeting was held in connection with the morning prayer
meeting. Those who came proved by their words and manner how deeply
God had convicted them of sin, and their need of a Saviour. Night
came again, and with it an eager, crowded assembly. Mr. James
preached earnestly, and the number of inquirers was increased to
twenty.
The next night, Saturday, was to be the last of our Conference,
and my anxiety was almost painful. I was appointed to preach the
ordination sermon for the three brethren to be set apart to the
ministry, and in my selection and treatment of a subject I had
but one desire and thought—to deepen the impression already made,
and to persuade sinners to make their peace with God. I said to
the brethren, “We will change the usual order of services, and
the sermon will come last to-night.” God helped me to preach. I
felt that His word went home to many hearts. The church could not
nearly contain the throngs who came. The door-ways were crowded,
and numbers stood beneath all the windows. The appeal to rise and
come to Jesus was responded to by 40, half of whom were men. None
could doubt the presence and power of the Holy Ghost. The tidal
wave was moving on, but had not yet reached its height. On Sunday
morning I took a 5 o’clock breakfast and started for two distant
churches, the one 15 miles away and the other 25 miles distant from
New Iberia, leaving St. Paul’s church in the care of the pastors
who had remained over the Conference. As I was passing the house
of one of the brethren I was called in to see the most prominent
man in the community among the colored people, formerly State
senator, who was under the deepest and most agonizing conviction
of sin. He had risen from his bed two hours before the break of
day, and had come to this house to beg the brethren to pray for
him. The household were aroused, a prayer circle was formed around
him, and they interceded for him with heartfelt earnestness. When[181]
I went in he was pacing the room, his tears were flowing like
summer rain, and cries of agony broke from his lips. “What does
this mean, Mr. Alexander?” he said to me. I replied, “It means, my
dear friend, that God is speaking to you, and entreating you to
repent and believe on the Lord Jesus Christ.” We knelt together. I
prayed for him; and he then and there offered up to God the prayer
of a contrite, heart-broken man. I shall always remember one or
two expressions in that prayer. “O God! Thou hast always been kind
and good to me. Thou hast crowned my life with blessings, and I
have been Thine enemy. O God! spare me and save me. My poor little
babes who are in heaven, go to Jesus and ask Him to forgive me. All
Christians in heaven, go to the Saviour and intercede for me.”
I was obliged to leave him to meet my appointments. I returned on
Monday. The pastor and people met me and said, “You cannot go to
New Orleans to-day; you must preach to-night.” I gladly consented.
Never did I feel myself so completely in God’s hands. It was
an unspeakable joy to preach the precious Gospel that night. I
again appealed to all who felt their need of forgiveness to come
forward and begin a Christian life. As though moved by one impulse,
SIXTY at once came forward and fell upon their knees. I
saw before me 30 men from 18 to 70 years of age, and as many women.
With prayer and song and exhortation the meeting continued till
nearly midnight. We could not close it a moment sooner. Eight or
ten found peace in believing in Jesus on their knees that night.
I was compelled to return to New Orleans on Tuesday. It was God’s
work, and He carried it forward gloriously. About 50 have already
joined the church, including the man of whom I have particularly
spoken. His confession of Christ in the church was manly and
thrilling. I am in almost daily receipt of letters from the young
converts. Their joy is deep, peaceful and intelligent. I feel how
inadequately I have described this wonderful work of grace. I have
left much for our friends to infer; but even then they can hardly
conceive the warmth, the depth and the glory of this work of God.
I am profoundly grateful for the Conference of 1879, and desire to
say to our friends that the “signs of promise” for our small band
of Congregational churches in Louisiana were never so bright as
to-day. Let those who have ever been the friends of the colored
people take fresh heart and courage, and push forward the work,
till brighter, richer, grander results are attained.
Catalogues sent free to parties needing bells.